Exegetical and Hermeneutical Commentary of 2 Timothy 2:24
And the servant of the Lord must not strive; but be gentle unto all [men,] apt to teach, patient,
24. And the servant of the Lord ] The conjunction here is exactly parallel in its force to ‘and follow after’ in 2Ti 2:22. ‘The servant,’ not ‘a servant,’ the emphatic position of ‘servant’ at the beginning is best rendered by the definite article. ‘Servant,’ that is, ‘bondservant’ or ‘slave,’ the title by which St Paul frequently describes himself as ‘a minister of Christ.’ Cf. Tit 1:1.
gentle ] The word only occurs in N.T. here and 1Th 2:7, denoting ‘an outward mildness and gentleness, especially in bearing with others,’ Ellicott; who connects it with one of the Greek roots for ‘speak,’ so that it would have originally meant ‘kind of speech.’
apt to teach ] See 1Ti 3:2.
patient ] A compound adjective more exactly ‘patient of wrong,’ and so better forbearing. The first part of the word is the same as ‘tolerable’ in Luk 10:14.
Fuente: The Cambridge Bible for Schools and Colleges
And the servant of the Lord – Referring here primarily to the Christian minister, but applicable to all Christians; for all profess to be the servants of the Lord.
Must not strive – He may calmly inquire after truth; he may discuss points of morals, or theology, if he will do it with a proper spirit; he may contend earnestly for the faith once delivered to the saints Jud 1:3; but he may not do that which is here mentioned as strife. The Greek word – machesthai – commonly denotes, to fight, to make war, to contend. In Joh 6:52; Act 7:26; 2Ti 2:24;, it is rendered strove, and strive; in Jam 4:2, fight. It is not elsewhere used in the New Testament. The meaning is, that the servant of Christ should be a man of peace. He should not indulge in the feelings which commonly give rise to contention, and which commonly characterize it. He should not struggle for mere victory, even when endeavoring to maintain truth; but should do this, in all cases, with a kind spirit, and a mild temper; with entire candor; with nothing designed to provoke and irritate an adversary; and so that, whatever may be the result of the discussion, the bond of peace may, if possible, be preserved; compare the notes at Rom 12:18.
But be gentle unto all men; – see the notes at 1Th 2:7. The word rendered gentle, does not occur elsewhere in the New Testament. It means that the Christian minister is to be meek and mild toward all, not disputatious and quarrelsome.
Apt to teach; – see the notes at 1Ti 3:2.
Patient – Margin, forbearing. The Greek word here used does not elsewhere occur in the New Testament. It means, patient under evils and injuries. Robinson, Lexicon. Compare the Eph 4:2 note; Col 3:13 note.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 2:24
The servant of the Lord must not strive, but be gentle.
Conciliation
It is noteworthy how, in these Pastoral Epistles–which contain, so to speak, the last general directions to believers in Jesus as to life, as well as doctrine of, perhaps, the greatest of the inspired teachers–so many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Masters will that the unnumbered people who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man. (H. D. M. Spence, M. A.)
Gentleness becometh a minister
He must not be a fighter, quarreller; but meek, quiet, easy to be entreated: for such are fathers, nurses, surgeons, physicians. Oh, how much pity, tenderness of affection is required of them! Lambs, sucking babes, bones out of joints, stand in need of a gentle heart and finger to feed, nourish, and rightly to place them. To be fierce, cruel, outrageous, better befits a dog than a shepherd. (J. Barlow, D. D.)
True spirit of reform
The temper and deportment recommended by St. Paul in the text to those who undertake to serve God in the instruction of man, or in advancing any reformation, approve themselves to our sober judgment as best suited to the work in view, and alone conformable to the example and precepts of our blessed Saviour. But then we look back upon the history of the Church, which is in great part an history of ignorance and instruction, of corruptions and reformations, and we find that among the most prominent of the servants of the Lord, among the most remarkable leaders in religious progress, were those who, though apt to teach were also very apt to strive, and so far from being patterns of gentleness, patience and meekness, were rather remarkable for qualities of an opposite description, for rudeness, for hastiness, and for intemperance of language and action. We ask, whether, considering the task which these men assumed, the obstacles which they were obliged to contend with, and the success which rewarded their efforts, they were not, after all, the right kind of men for the work and for the time; whether their severe and even martial characteristics were not necessary to the accomplishment of their purpose; and whether a different kind of men, of more peaceful sentiments, and moderate designs and measures, would have made any head at all against the torrent of sin and error which they might endeavour to stem. We think of Luther, of Calvin of Knox–fiery, arbitrary, and often abusive men. But were they more so than they ought to have been? Here is the gospel rule on the one side, and here, on the other, are these impressive facts. Now, in few of these facts, must not the gospel rule admit of exception and modification? If this has at any time been my opinion, longer reflection has induced me to renounce it; and I am now convinced that truth never requires the sacrifice of love, that wrath and violence are never necessary to reforms, that the cause of Christianity is never really advanced by the operations of an unchristian spirit. Do i then undertake to say, that what we have been accustomed to call reformations are not reformations, and that the leaders of them do not deserve the name of reformers, which has so long been awarded them? I say no such thing. But I do venture to affirm, that these reformations would have been attended with less suffering and evil, and would have been more extensive than they were, if the reformers had manifested more of the Christian spirit than they did. I would attribute the success of those reformers whom I have already named, such as it was, and it surely was great, not to their failings but to their excellences, not to their vices but their virtues. They possessed in great perfection the energetic virtues: through the force of these virtues, and the force of truth, they succeeded as they did. Their bitterness, their fierceness, did not promote, but on the contrary impeded, the progress of the truths for which they contended. A Christian reform cannot be caused or aided by a spirit which the law of Christ expressly and utterly condemns. The real causes which bring it about are of another character.
1. There is, in the first place, the obviousness of the corruptions which the reformer would abolish, and which the pure and honest portion of society, when their eyes are opened, will unite in abolishing.
2. There is, in the second place, the equal obviousness of some good, which the reformer distinctly presents as an end, and which the well-disposed will assist him to establish.
3. There is, in the third place, the real virtue which the reformer manifests in the exhibition and accomplishment of his purpose.
4. In the fourth place, there is the vast amount of noble enthusiasm which is excited by the prospect of enormous corruptions on the one hand, and of great improvements and blessings on the other, and which enlists itself on the reformers side.
5. And, to go no further in the enumeration, there is the help of God, which is always bestowed upon those who, with whatever imperfections, are labouring to accomplish a high and worthy object. I find that my opinion is supported by an authority which, on such a subject, is entitled to more than common weight. I know, says the reformer John Wesley, speaking of the reformer John Knox, and of that fierce and barbarous spirit of his followers, which demolished the finest architecture of Scotland, I know it is commonly said, the work to be done needed such a spirit. Not so; the work of God does not, cannot need the work of the devil to forward it. And a calm, even spirit goes through rough work far better than a furious one. Although, therefore, God did use at the time of the Reformation sour, overbearing, passionate men, yet He did not use them because they were such, bat notwithstanding they were so. And there is no doubt He would have used them much more, had they been of a humbler and milder spirit. Instances, in sufficient number, might be mentioned beside that of Wesley, of men who, charged with an important message, and meeting with rude and cruel opposition in delivering it, have still delivered it with a kind and loving, and withal a steady voice, and who have been heard and obeyed at last, when opposers grew ashamed of their own ferocity, and sank into quietness from the want of exasperation. But if there were no such instances, I see not what is to forbid our pointing to the Great Redeemer, and requiring that all who work in His name should work with His spirit; and moreover asserting that whatever contradictions of this spirit are manifested by them are to be counted, not among their excellences, nor among qualities which are necessary to their success, but among their defects, and defects which their cause, if a Christian cause, might easily have spared. (F. W. P. Greenwood, D. D.)
Gentleness
It is a suggestive fact that the dove, which is regarded as the emblem of gentleness, has no gall-bladder. (H. O. Mackey.)
Power of gentleness
St. Anselm was a monk in the Abbey of Bec, in Normandy, and upon Lanfrancs removal, became his successor as director. No teacher ever threw a greater spirit of love into his toil. Force your scholars to improve? he burst out to another teacher who relied on blows and compulsion. Did you ever see a craftsman fashion a fair image out of a golden plate by blows alone? Does he not now gently press it and strike it with his tools; now with wise art, yet more gently raise and shape it. What do your scholars turn into under this ceaseless beating? They turn only brutal, was the reply. You have bad luck, was the keen answer, in a training that only turns men into beasts. The worst natures softened before this tenderness and patience. Even the Conqueror, so harsh and terrible to others, became another man, generous and easy of speech, with Anselm. (H. O. Mackey.)
The quietness of Christ
One feature of Christs teaching which St. Matthew notices, is the quietness in dealing with those by whom it was misunderstood. There was no fighting, no contention of words, no hot disputing, where it could be avoided, but retirement. So we are told that when the Pharisees held a council against Him, how they might destroy Him, He withdrew Himself fulfilling, St. Matthew Sells us, the old words, He shall not strive nor cry, neither shall any man hear His voice in the streets. I must, however, draw your attention to yet one more feature, His teaching was positive, not negative. There was much in the religion of the day that was so small, contemptible, and even base, that it might have seemed right and wise to pull down first and then build. But He, by His actions and His words, was constantly justifying His express statement that He came not to destroy, but to fulfil. So far from fulminating against the dead formality of the temple worship, He tried to make it better by purging it and infusing fresh life into it. His life and words were a continual filling in with a new spirit all that was good and helpful. Where He could transform He would never discard. Could we catch something of His spirit by retiring from, instead of fighting with, determined enemies, by transforming instead of discarding, how helpful our service of man in this respect would be! (Prof. G. H. S. Walpole.)
Christian gentleness
I remember to-day two masters I was under at school. One was a huge, burly fellow, with a sharp, unkind word, and a sharper punishment for every boy, big or little, who was guilty of an omission or a fault: and every lad, little or big in the school, hated him, and longed for the time when they would see him no more. The other was by no means a weakling, for he was a splendid fellow in the cricket-field; but he was as gentle as a child. And the roughest and wildest lads, who would have scorned to allow their faces to tell what they suffered under a cruel beating from the first, used to dread a quiet five minutes talk with the second master, who in a sweet low voice always used to begin with my dear boy. Few lads left the presence of that second master without having felt unable to repress the rising tears, and without a noble resolve to be better for the sake of the Christian gentleness with which the folly or the fault had been dealt with. (J. Bowker.)
Kind words
Kind words never blister the tongue or lips, and we never hear of any mental trouble arising from this quarter. Though they do not cost much, yet they accomplish much. They help ones own good nature and good will. Soft words soften our own soul; angry words are fuel to the flame of wrath, and make it burn more fiercely. Kind words make other people good-natured. Cold words freeze people, and hot words scorch them; and bitter words make them bitter, and wrathful words make them wrathful. There are such a number of other kinds of words, that we ought occasionally to make use of kind words. There are vain words, and idle words, and silly words, and hasty words, and empty words, and profane words, and boisterous words, and war-like words. But kind words soothe and comfort the hearer; they shame him out of his sour, morose, unkind feelings. We have not yet begun to use kind words in such abundance as they ought to be used. (Pascal.)
Scholars to be considered rather than subjects
If teachers could be convinced that every lesson in which a child, however it has increased its knowledge, has increased its dislike for knowledge, is a lesson worse than lost, then they would consider not only how subjects ought to be treated, but pupils. There are many who do great justice to their subjects, while they do great injustice to their pupils. The nature of the one is understood, but not the nature of the other. (Sunday School Teacher.)
Patient
(see Wis 2:19.)–Endurance of malicious detraction is one of the victories of grace. (H. R. Reynolds, D. D.)
Teaching better than controversy
This is what the servant of God should really aim at being: the teacher rather than the controversialist–rather the patient endurer of wrong than the fomenter of dissentions and wordy strifes. (H. D. M Spence, M. A.)
Impatience
Antony, the hermit, heard praise of a certain brother; but when he tested him he found that he was impatient under injury. Quoth Antony, Thou art like a house which has a gay porch, but is broken into by thieves through the back door. (C. Kingsley.)
Provocation wisely used
The oyster, when it is feeding, lies with its shell open a little way, so that the water may flow through it; and when any of the very little insects and animals on which it feeds comes floating in with the water, the oyster opens its mouth and swallows them. But it sometimes happens that things float in which the oyster does not want, and which it cannot swallow or eat. When it is lying quietly in the sunshine, and enjoying its meal, a little grain of sand may come inside the shell, so small that you and I could scarcely see it, but so hard and sharp, that if it gets under the oysters soft, tender body, it would irritate and pain it. What does the oyster do? It has no hands to catch hold of it and throw it out. Well, it does not, as we should say, get into a passion, and knock itself about the shell; no, it lies quite still, and with some of that beautiful, white, smooth, glossy matter, with which it has lined the inside of its shell, it covers the sand all over, and so makes it smooth too. And more than that, when the oyster is caught, and its shell is opened, if one of these small round beads is found, it is taken out and called a pearl, and sometimes makes a very valuable and handsome ornament. So provocation should be the occasion of developing the pearl of patience.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. The servant of the Lord must not strive] See on 1Ti 3:2; 1Ti 3:3.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He that is the servant of the Lord in the work of the ministry,
must not , fight or strive; he must neither be a striker nor a brawler, neither fight with his hands nor his tongue.
But be gentle unto all men; but show himself to all courteous, of a soft temper, meek and gentle.
Apt to teach, patient: see the notes on 1Ti 3:2,3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. not strive“Theservant of the Lord” must imitate his master in not strivingcontentiously, though uncompromising in earnestly contending forthe faith (Jdg 1:3; Mat 12:19).
gentle unto all men“patient”(Greek, “patient in bearing wrongs”) in respect toadversaries. He is to be gentle so that he may occasion noevils; patient so that he may endure evils.
apt to teachimplyingnot only solid teaching and ease in teaching, but patience andassiduity in it [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the servant of the Lord must not strive,…. By “the servant of the Lord” is not meant any believer in common, but a minister of the word, as Timothy was; such an one ought not to strive about words to no profit, about mere words, and in a litigious, quarrelsome manner, and for mastery and not truth; though he may, and ought to strive for the faith of the Gospel; this is praiseworthy in him:
but be gentle unto all men; not only to troubled minds, and wounded consciences, by supplying them with the precious promises and truths of the Gospel; and to backsliders, by restoring them in a spirit of meekness; but even to those who contradict the truth, and themselves, by mild and kind instructions.
Apt to teach, showing a willingness to instruct the ignorant and obstinate, and making use of abilities given for that purpose, notwithstanding all discouragements; for it follows,
patient, or “bearing evil”; not only the infirmities of weak brethren in the church, and the reproaches and persecutions of profane men in the world; but also the contradictions and oppositions of the adversaries of truth, so as not to be irritated and provoked, or to be discouraged, and desist from the defence of the Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
Must not strive ( ). Rather, “it is not necessary for him to fight” (in such verbal quibbles). The negative goes with , not with the infinitive .
Gentle (). Old word (from , speech), affable, mild, in N.T. only here (and 1Th 2:7 in some MSS.; W. H. have ).
Teachable (). See 1Ti 3:2.
Forbearing (). Late compound (from future of , , and , putting up with evil). Here only in N.T.
Fuente: Robertson’s Word Pictures in the New Testament
The servant of the Lord [ ] . The teacher or other special worker in the church. Comp. Tit 1:1; Rom. i. l; Gal 1:10; Phi 1:1, Col 4:12. Of any Christian, 1Co 7:22; Eph 6:6. The phrase is often applied to the Old Testament prophets as a body : see Amo 3:7; Jer 7:25; Ezr 9:11; Dan 9:6. To Joshua, Jud 2:8; to David, Psa 77:70.
Must not [ ] . Moral obligation.
Gentle [] . Only here and 1Th 2:7 (note).
Apt to teach, patient [, ] . Didaktikov apt to teach, only here and 1Ti 3:2 (note). Anexikakia forbearing, N. T. o. Anexikakia forbearance Wisd. 2 19. Rend. Forbearing.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the servant of the Lord must not strive” (doulon de kuriou ou dei machesthai) “Moreover it behooves (or becomes) a servant of the Lord not to fight (with words),” be quarrelsome, contentious, or dictatorial with brethren, Gen 13:8; 1Th 2:7-12; 2Th 3:7-8.
2) “But be gentle unto all men” (alla epion einai pros pantas) “But to be gentle (in disposition) toward all; Mat 12:18-21; Isa 42:1-4; Christian workers and leaders are to avoid attitudes of despots and dictators; Mat 20:25-28.
3) “Apt to teach, patient” (didaktikon aneksikakon) “Apt to teach, forbearing or learning to get along with all kinds of people,” Eph 4:1-3.
Fuente: Garner-Howes Baptist Commentary
24 But the servant of the Lord must not fight Paul’s argument is to this effect: “The servant of God must stand aloof from contentions; but foolish questions are contentions; therefore whoever desires to be a ‘servant of God,’ and to be accounted such, ought to shun them.” And if superfluous questions ought to be avoided on this single ground, that it is unseemly for a servant of God to fight, how impudently do they act, who have the open effrontery of claiming applause for raising incessant controversies? Let the theology of the Papists now come forth; what else will be found in it than the art of disputing and fighting? The more progress any man has made in it, the more unfit will he be for serving, Christ.
But gentle towards all, (179) qualified for teaching When he bids the servant of Christ be “gentle,” he demands a virtue which is opposite to the disease of contentions. To the same purpose is what immediately follows, that he be διδακτικός, “qualified for teaching.” There will be no room for instruction, if he have not moderation and some equability of temper. What limit will be observed by a teacher, when he is warmed for fighting? The better a man is qualified for teaching, the more earnestly does he keep aloof from quarrels and disputes.
Patient to the bad (180) The importunity of some men may sometimes produce either irritation or weariness; and for that reason he adds, “bearing with them,” at the same time pointing out the reason why it is necessary; namely, because a godly teacher ought even to try whether it be possible for him to bring back to the right path obstinate and rebellious persons, which cannot be done without the exercise of gentleness.
(179) “When he says, that we must be “gentle towards all, “he means that we ought to be easy and affable in receiving all who come to be taught in the gospel, for if we do not give them access it is like shutting the door against them, so that they shall never have it in their power to approach to God. We must, therefore, have that mildness and humanity dwelling in us, so as to be ready to receive all who wish to be instructed. And therefore, he adds, that we must be `qualified for teaching,’ as if he had said, that those things are connected with each other, gentleness and skill in teaching. The reason is, if a man be fierce and inaccessible, it will never be possible for us to receive instruction from him. He who wishes to be a good teacher must conduct himself with civility, and must have some way of drawing those who come to him, so as to gain their affections; and that cannot be, unless he have that ‘gentleness’ of which Paul speaks. Thus we see how he intended to confirm what he had briefly stated, that a man who is quarrelsome, and addicted to disputes and contentions, is in no degree a servant of God. And why? As servants of God, must we not labor to gain poor ignorant persons? And that cannot be, unless we are mild, unless we hear patiently what they say, unless we bear with their weakness, until by little and little they are edified. If we have not that, it is like casting them off.” — Fr. Ser.
(180) “ Portant patiemment les mauvais.” — “Patiently bearing with the bad”
Fuente: Calvin’s Complete Commentary
g.
As a bondservant 2Ti. 2:24-26
Text 2:2426
24 And the Lords servant must not strive, but be gentle toward all, apt to teach, forbearing, 25 in meekness correcting them that oppose themselves; if per-adventure God may give them repentance unto the knowledge of the truth, 26 and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will.
Thought Questions 2:2426
135.
Define in your own words the word, strive, in 2Ti. 2:24. Didnt Jude say we should contend? See Jud. 1:3.
136.
How could the Lords servant be gentle and, at the same time, shun, turn away, reprove, rebuke, and gag the mouths of some?
137.
How is the word, apt, used in 2Ti. 2:24?
138.
Give a hypothetical situation where the Lords servant could be forbearing.
139.
Please notice that the forbearing is to be in meekness. Define this word in this context; or is this the use and meaning of the phrase?
140.
In what sense do certain persons oppose themselves?
141.
What part does God have in producing repentance?
142.
How does the knowledge of the truth relate to repentance? What is repentance?
143.
Paul says some people are live captives of Satan, but they can escape. How?
144.
What is the snare of the devil?
145.
Whose will is concerned in 2Ti. 2:26 b?
Paraphrase 2:2426
24 And the servant of the Lord must not fight, but be gentle toward all men, fit to teach (see 1Ti. 3:2), patiently bearing evil:
25 In meekness instructing those who set themselves in opposition; if, by any means, God will give them repentance to the acknowledgment of truth,
26 And being caught alive by him out of the snare of the devil, they may awake to do the will of God,
Comment 2:2426
2Ti. 2:24. Christs bondservant must not become embroiled in strife over words, In contrast, he should have the following four qualities: ( 1) Gentle toward all. He must be possessed of that heavenly judgment or wisdom, which is first pure, then gentle, easy to be entreated (Jas. 3:17). This does not mean weak or flabby. He is approachable and reasonable with all who come to him. (2) Apt to teach, i.e., having the ability and desire to do so. Instruction is a great part of his work for Christ. If he does not have a sincere, eager desire to communicate the message, he will not do much for Christ. (3) Forbearing. Let your forbearance be known unto all men, the Lord is at hand (Php. 4:5). Unless we are aware of the presence of the Lord, we will not be very forbearing, especially to those who oppose us. This is such a needed quality; it indicates unselfishness and understanding. The forbearance of God is intended to lead man to repentance (Rom. 2:3-4), and so should this quality enable us to assist God in this accomplishment.
2Ti. 2:25. (4) in meekness correcting them that oppose themselves. A man in sin is actually fighting himself. He is opposing all that is for his own best interests. But to cause him to see this is no easy task. It requires that quality of strength under control, defined as meekness. It is such a comfort and strength to know that the man in sin or error is not himself; he is not living and enjoying life like God wants him to, and like he wants to himself. The man of God must be able to approach such a one with the truth that will give the errorist a vision of reality; this requires meekness.
The hesitancy in the expression, if peradventure God may give them repentance unto the knowledge of the truth, reminds us immediately of Simon, the sorcerer, who was also taken captive by Satan (Act. 8:18-24). There is never any hesitancy on the part of God, for He is always ready to forgive us. But we are not always willing to admit our captivity. The truth comes from God through His servant. If we want to change our minds about our belief and conduct, then we shall have been given from God the gracious gift of repentance. Somehow, error and sin becomes a part of man, and to change requires the power of God.
2Ti. 2:26. God has provided the prescription, but you must fill it and take the medicine. It is possible (and surely desirable) to recover ourselves from the captivity of Satan. Timothy was going to have a joyful experience of helping some to do this very thing. The recovery is effected by a return to soberness, or by coming to your senses. When we can convince ourselves and others that sin and error do not make sense; that they do not match reality, we are on the road out. It is sad to be in bondage to Satan, but it is worse not to know it. Paul was discussing certain church members who had been captured alive by the Enemy. Satan does not want, nor does he have, any dead captives. We follow Satan to become his slaves. The deep sense of tragedy and futility, which has characterized man for ages, is but an indication that he has been working a long time in the slave camp of the devil. Mans freedom to choose is in choosing who will be his master.
We understand the little phrase, having been taken captive by him unto his will, poses a problem as to whom the last pronoun, he, refers. Is, this the devil or God? We believe the easiest solution is to refer it to Satan; the context seems to support this understanding.
Fact Questions 2:2426
109.
Name, and explain briefly, the four qualities to be found in the Lords servant.
110.
Explain how a man in sin is actually fighting himself.
111.
Why use the word, peradventure, in 2Ti. 2:25?
112.
What is the snare of the devil?
113.
In a sense, the errorists here described were drunk. Explain.
114.
What does the sense of tragedy in life indicate?
115.
Whose will is indicated in 2Ti. 2:26 b?
Fuente: College Press Bible Study Textbook Series
(24) And the servant of the Lord must not strive.Although these directions and commandments in all cases belong to Gods servants of every degree and calling, yet some of them, as we should expect from the nature of the Epistle, peculiarly apply to Timothy and those like Timothy specially devoted to the ministry of the Word. And so here everything which is likely to be the cause of strife, heart-burning, or hot words, is, St. Paul urges, singularly out of place in the life of a servant of that Lord who fulfilled to the letter that Isaiah prophecy of Messiah, He shall not strive, nor cry; neither shall any man hear His voice in the streets. (See Mat. 12:19-20.)
But be gentle unto all men.Quiet and kind, not only to those belonging to the brotherhood of Christ, but, as is expressly mentioned, to all. It is noteworthy how, in these Pastoral Epistleswhich contain, so to speak, the last general directions to believers in Jesus as to life as well as doctrine of perhaps the greatest of the inspired teachersso many careful suggestions are given for the guidance of Christians in all their relations with the great heathen world. Conciliation may be termed the key-note of these directions. St. Paul would press upon Timothy and his successors the great truth that it was the Masters will that the unnumbered peoples who sit in darkness and in the shadow of death should learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian; should come at length to see clearly that Christ was, after all, the only lover and real friend of man.
Apt to teach, patient.The Greek word is better rendered by the forbearing of the margin than by patient. Patient of wrong, however, best gives the full force of the original. This is what the servant of God should really aim at being: the teacher rather than the controversialistrather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. Servant of the Lord Who serves or represents the Lord’s side in the great discussion.
Strive Our translators have consistently given the verb strive to correspond to strifes in the previous verse, but it fails to correspond in meaning because our English word strive, unlike its noun, is almost uniformly used in a good, or at least innocent, meaning. The word quarrel would, perhaps, serve in both places both as noun and verb. The Greek is, literally, fight, used in both cases with a malign sense.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting those who oppose themselves, if perhaps it may be that God may give them repentance unto the knowledge of the truth,’
In contrast the Lord’s servant (especially the Christian leader, see Rom 1:1; Php 1:1; Col 1:7; Tit 1:1; Jas 1:1; 2Pe 1:1; Jud 1:1, but of course true for all Christians) must concentrate on the essentials, and must not strive and be argumentative, but must be gentle towards all (compare Isa 42:1-4). He must be ‘apt to teach’ (compare 1Ti 3:2), fully versed in the whole Gospel and able to present its message clearly. He must be forbearing. He must correct those who oppose him in ‘meekness’, that is with understanding and humility, recognising his own tendency to stray (compare Gal 6:1). For his hope must ever be that he may win them round, and that ‘God may give them repentance unto the knowledge (epignosis) of the truth’, as against their own false ‘knowledge’ (gnosis). (For God desires that all men come to a knowledge of the truth – 1Ti 2:4). Note the indication that their false understanding requires repentance. Men go astray in their lives before they go astray in their doctrines.
Fuente: Commentary Series on the Bible by Peter Pett
2Ti 2:24-26 . In regard to the last thoughts, Paul gives a sketch of the conduct which beseems the . is here, as often, one who has been charged with the office of preaching the gospel.
] Luther is inaccurate: “must not be disputatious;” it does not denote so much the disposition as the act, and is in close relation with the preceding ; it furnishes the reason, therefore, why he should not devote himself to foolish investigations, which only give rise to contentions.
] , here and at 1Th 2:7 , “ amiable, friendly ;” properly, “addressing in a friendly manner;” it forms a pointed antithesis to .
(1Ti 3:2 ). Hoc non solum soliditatem et facilitatem in docendo, sed vel maxime patientiam et assiduitatem significat, Bengel. According to the context here, the word expresses not only the ability, but also the willingness to teach.
] . . ( , Wis 2:19 , kindred in meaning with ), denotes the opposite of irritability: “ patient, submissive ” in regard to contradiction (perhaps slanderous). 2Ti 2:25 . is wrongly joined by Luther with : “who can endure the wicked with gentleness;” it belongs rather to what follows, and describes the manner of .
is here equivalent not to erudire, but to corripere. Luther: “punish,” set right, see 1Ti 1:20 .
] . ., synonymous with , Tit 1:9 , and denoting all opposed to the word of truth preached by the . The context compels us to interpret it not as “the unbelievers” (Hofmann), but specially the heretics. The name, however, is not given to them because they are “weak in faith” (Wiesinger). Luther’s translation is too strong: “contumacious;” comp. with this passage Tit 1:9 ; Tit 1:13 . The rule here laid down is not in contradiction with the , Tit 1:13 , not because the here are different from the of Tit 1:9 , as Hofmann maintains, but because even with the there should also be the . The purpose which should guide the servant of the Lord in his conduct towards the is given in the next words.
] , “whether it may not be,” is joined with the conjunctive and the optative; comp. Buttmann, p. 220. The is here supposed to be necessary because the ground of opposition is ; is the change of thought which is necessary . 2Ti 2:26 . ] In the verb , the may express motion from beneath, as in other verbs thus compounded ( e.g. ), so that it is equivalent to “become sober,” i.e. “come up out of the stupefaction which holds them down” (Hofmann [41] ); but the usual meaning of the word in classic Greek is, however, “become sober again .” If the word has this meaning here, then the must be the heretics. The error into which they had fallen is to be compared with the intoxication which beclouds men’s wits; the verb is . . In 1Co 15:34 we have .
The figure is certainly not in harmony with this verb; but a collocation of various figurative expressions is not infrequent; here it is more easy to justify it, as an intermediate thought like (Heydenreich) may be at once supplied. The collocation may indeed be altogether avoided, if, with Michaelis and Hofmann, we connect with following; but against this there is the signification of this word, which does not mean being saved, but being taken captive.
] has here the same meaning as in Luk 5:10 : “ catch, ” the notion “alive” being allowed to fall into the background. It is questionable whether the devil or the (2Ti 2:24 ) is to be regarded as the . Several expositors, Wetstein, Bengel, Mack, Wiesinger, Hofmann, and others, have declared themselves in favour of the second view. But against this there is the perfect, since the does not take place until they have been caught by the ; [42] besides, the meaning thus obtained would be open to the reproach of being too artificial. [43]
With the first view (Matthies, de Wette, van Oosterzee, Plitt) may be joined in a natural sense with the preceding ; Luther is therefore right: “by whom they are caught at his will.” The last words: , are by Beza joined with : ad illius, nempe Dei, voluntatem, videlicet praestandam; hunc enim locum sic esse accipiendum mihi videtur utriusque illius relativi pronominis ( ) proprietas et ipsa constructio postulare. But may very easily refer to the same subject as ; see the passage cited by de Wette; Plato, Cratylus , p. 430 E: , , ; comp. also Khner, 629, A 3.
As with Beza’s interpretation, . . , “would be made too bare” (de Wette), the additional clause under discussion is to be joined with , as indeed it ought to be, according to its position.
Aretius takes the correct view of ., but wrongly explains the words . . . as equivalent to “according to God’s will, i.e. so long as God pleases.” Heinrichs, too, though he refers rightly, wrongly says it is equivalent to ex suo arbitrio, pro suo lubitu. stands here rather as in 2Co 10:5 ; the is regarded “as a local sphere” into which they have been. taken; see Meyer on the passage quoted.
[41] Hofmann appeals to , Rom 7:9 , for this signification; but comp. Meyer on that passage.
[42] Hofmann does not acknowledge the validity of the objection: “The perfect partic. express nothing else than a condition abiding thenceforward;” but this “thenceforward” is quite unsuitable here, for in the connection of with that perfect does not show the position into which they enter only by and which remains thenceforward, but to the position in which they were when the took place.
[43] This is valid also against Theophylact’s explanation: .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
24 And the servant of the Lord must not strive; but be gentle unto all men , apt to teach, patient,
Ver. 24. Must not strive ] , scold, wrangle, Ne rixando amittatur veritas, ut fere fit, lest by striving about the truth we utterly lose it. Facta est fides Evangeliorum, fides temporum, et cum fides una esse debeat, eo pene ventum est ut nulla sit. A sad complaint of Hilary. Erasmus observeth, that in the primitive times there were so many sects and heresies, and so much pretending to the truth by them all, that it was a witty thing to be a right believer. A late writer complaineth, that a Christian now is not the same thing as formerly. Our heads are so big (like children that have the rickets) that all the body fares the worse for it.
Patient ] Or, tolerant of evil, both persons and occurrences; he shall have his back-burden of both, and must both bear and forbear: a Taceo, Fero, Spero, I am silent, I endure, I hope, must be his motto, as it was Hyperius’.
a . . sustine, abstine
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Ti 2:24 . : here is used in its special application to the ministers of the Church. On the general teaching, see 1Th 2:7 , 1Ti 3:3 , Tit 3:2 .
, as Ell. notes, implies gentleness in demeanour, meekness of disposition. “ Gentle unto all men, so he will be apt to teach; forbearing towards opponents, so he will be able to correct ” (Bengel).
Fuente: The Expositors Greek Testament by Robertson
servant. App-190.:2.
strive. Greek. machomai. See Act 1:26.
gentle. See 1Th 2:2.
unto. App-104.
apt to teach. 1Ti 3:2.
patient. Literally enduring evil. Greek. anexikakos Only here.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ti 2:24. , ought not to strive) ought not to be a bitter controversialist.-, , , mild, apt to teach: patient, instructing) A Chiasmus. In respect of all, the servant of the Lord ought to be mild, so he will be apt to teach: in respect of adversaries, he should be patient, so he will be able to instruct.[10] He ought neither to attack, nor resist: he ought to be mild, lest he should be the occasion of evils: and patient, so that he may endure evils.-, teaching) i.e. apt to teach. This implies not only solidity and ease in teaching, but even especially patience and assiduity. For we must , hold fast, Tit 1:9, note, and that too with gentleness, James 3 :(17), and perseverance, Act 20:31, in all long-suffering and doctrine, below, ch. 2Ti 4:2.-) enduring evils. There is sometimes need of zeal, always of gentleness.
[10] implies teaching, imparting knowledge. implies training, disciplining, tutoring.-ED.
Fuente: Gnomon of the New Testament
2Ti 2:24
And the Lords servant must not strive,-The servant of the Lord must not engage in bitter strife. [Everything which is likely to be the cause of strife, heart-burning, or hot words is singularly out of place in the life of a servant of the Lord. This, however is not out of harmony with the exhortation: I was constrained to write unto you exhorting you to contend earnestly for the faith which was once for all delivered unto the saints. (Jud 1:3.)]
but be gentle towards all,-Gentleness, with an appetite for teaching, and patience toward these in error, and, who oppose the truth is compatible with firmness and fidelity in maintaining the truth. [Paul would press upon Timothy and his successors the great truth that was the Masters will that the nations of earth who sit in darkness and in the shadow of should learn by slow, though sure, degrees how lovely and desirable a thing it is to be a Christian-should come at length to see clearly that Christ is the only lover and real friend of man.]
apt to teach, forbearing,-[This is what the servant of the Lord should really aim at being-the teacher rather than the controversialist. Rather the patient endurer of wrong than the fomenter of dissensions and wordy strifes.]
Fuente: Old and New Testaments Restoration Commentary
the servant: Deu 34:5, Jos 1:1, 2Ch 24:6, Dan 6:20, 1Ti 6:11, Tit 1:1, Tit 3:2, Jam 1:1
must: Mat 12:19, Act 15:2, 2Co 10:4, Phi 2:3, Phi 2:14, 1Ti 3:3, Tit 1:7, Jam 1:19, Jam 1:20, Jud 1:3
strive: Joh 6:52, Act 7:26, Act 23:9, Jam 4:2,*Gr.
but: Isa 40:11, 2Co 10:1, Gal 5:22, 1Th 2:7, Tit 3:2, Jam 3:17, 1Pe 3:8
apt: 1Ti 3:2, 1Ti 3:3, Tit 1:9
patient: or, forbearing, Eph 4:2, Col 3:13
Reciprocal: 2Ki 18:12 – Moses Neh 8:13 – to understand the words of the law Psa 36:1 – servant Pro 3:30 – General Pro 17:14 – leave Pro 26:17 – passeth Isa 42:2 – General Eze 44:23 – General Dan 11:33 – understand Mal 2:7 – the priest’s Act 27:23 – and Rom 12:7 – or he 1Co 13:7 – endureth 2Co 1:24 – that 2Co 5:11 – we persuade Col 1:28 – teaching Col 3:8 – anger 1Th 5:14 – be 1Th 5:15 – and 1Ti 1:6 – turned 1Ti 2:1 – all men 1Ti 5:1 – entreat 2Ti 2:2 – who
Fuente: The Treasury of Scripture Knowledge
2Ti 2:24. The Bible does not contradict itself, and when there seems to be a disagreement there is always a proper explanation. This verse says a servant of the Lord must not strive, while other passages show he may (verse 5). But it is from a different original in the present verse which Thayer defines, “to quarrel, wrangle, dispute.” The connection shows Paul is writing about Timothy’s work among those who are out of the way because of being uninformed; he should be gentle and patient toward such. Apt to teach. This phrase is from DIDAKTIKOS, which occurs only twice in the Greek New Testament. Thayer’s definition is, “apt and skilful in teaching.” The other place where the word is used is 1Ti 3:2 where it is applied to the elders, while in our verse it is applied to anyone who is a servant of the Lord, which might not always be an evangelist even. In one place it is applied to a man with authority in the church, in the other the connection does not indicate authority. Since the definition does not state how skilful he must be in teaching, we must consult some other passage for that. Tit 1:9 is considering the qualifications and work of a bishop (or elder), and it shows he must be able by “sound doctrine” (teaching) to convince the gainsayers. Unless a man is able to do that kind of teaching, he is not qualified for the eldership, while a man without that degree of teaching ability might be an acceptable servant of the Lord.
Fuente: Combined Bible Commentary
2Ti 2:24. Patient. The Greek is more expressive, patient under, or putting up with, evil.
Fuente: A Popular Commentary on the New Testament
By the servant of the Lord, we are here to understand all the bishops and governors, the pastors and teachers, of the church; by not striving, that they are not to irritate and provoke such as dissent and differ from them; not to strive indecently with the tongue, but by soft and gentle words, by close and hard arguments, endeavour to convince their judgment; for no man that is in an error thinks that he is so; therefore if we go about by violence to rend men’s opinions from them, they will but hold them so much the faster; but if we have but so much patience and charity as to unrip their errors by degrees, they will at last fall into pieces of themselves. The servant of the Lord must not strive, but be gentle to all, and patient; it follows farther, in meekness instructing, –if God, peradventure, &c.
Where note, 1. The duty directed to; and that is, without bitterness and passion, but with great lenity and meekness, to instruct the erroneous, even when the oppose the truth; such especially as do it out of ignorance, and for want of better information, are particularly to be pitied, and patiently borne with, together with those who labour under the prejudices and prepossessions of a contrary education; in meekness instructing those that oppose.
Note, 2. The benefit hoped for, and the advantage expected, by such meek and gentle methods of instruction as are here directed to;
1. That Almighty God may peradventure give them repentance, blessing such prudential and pious means for their conversion from error and seduction; and
2. That they may be recovered out of Satan’s snares and temptations, they being at present captivated by him according to his will.
Learn, 1. That if erroneous and misled persons will not bear gentle teaching, much less will they yield to sharp invectives, or provoking disputes.
Yet, 2. Disputations wisely managed, like defensive wars, are both useful and necessary in defence of the truth, though they do not bring over gainsayers.
Learn, 3, That until erroneous and misled persons can be brought by consideration to be agents in recovering themselves, no teaching or disputing will be sufficient or effectual to recover them: That they may recover themselves out of the snare of the devil, who are taken captive by him.
Lastly, error is the devil’s snare as well as sin: error is as dangerous as vice; the one is an open road, the other is a by-path, to hell and destruction; consequently, such a Christian as has a due regard to, and value for his own salvation, will be as much afraid of erroneous principles as of debauched practices: That they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 24
Must not strive; must not dispute and contend.
Fuente: Abbott’s Illustrated New Testament
“And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient,”
Now, Paul didn’t have to put that verse in at this point. In the illustration with the two ladies just above, I am afraid I wasn’t as gentle and patient as I could have been, though. On the other hand the teacher must control the class in this instance a visitor to the class was attempting to dominate the discussion toward her opinion distracting from the class.
When questions leading nowhere come up the teacher must gently move the class onto other things.
The teacher is there to teach, not strive. Years ago a pastor, after introducing some questionable topics in his message, made the mistake of asking if there were any questions. The result after a few minutes was that one of his deacons was on his feet and the two were hollering at one another about the validity of the pastors comments.
Neither was gentle and patient, but the pastor should have been the stronger and done better with the situation. This is TERRIBLY hard for a pastor or teacher. You must be very careful in how you handle such situations.
You may find in some situations where someone is becoming obnoxious, it is best to stop the discussion and move on. If you are not allowed to move on then possibly a well thought out and well-placed comment should be made – something that brings the troublemaker up short. This is as a last resort only.
In a Sunday school class a woman was taking exception to her perceived answer to a question I had asked. She was totally obnoxious in her comments and her body language/color of her face indicated something close to rage. I made my intent quite clear and she insisted in rude comments. Finally I just quietly said that we really needed to move on and that I was sure she understood what I was getting at – the entire class was very clear in what I said and knew she was way out of line. She finally ceased her ranting.
Apt to teach Have you ever sat in a class or message where everything said sounded Biblical but just wasnt quite fitting the passage used? Apt to teach indicates ability and desire to teach yet many in our churches cant or wont take time to properly prepare. Often the problem with this not fitting is the failure to look at the context of the passage used.
Years ago a pastor had us turn to 1Co 16:2 and taught for half an hour on why we should give like mad right now today Christ could come at any moment and we dont want to take an offering after Christ gets here to pay the church bills. The context clearly is speaking of Paul coming not Christ. Not to speak of the context being a giving to help a struggling church elsewhere, not local church needs.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:24 And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, {i} patient,
(i) To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.
Fuente: Geneva Bible Notes
Such behavior is inappropriate for a servant of the Lord. He or she must promote peace and unity among the brethren (cf. 1Ti 1:5). The emphasis in the word translated "able to teach" in the Greek (didaktikos, cf. 1Ti 3:2) is on the teacher’s ability to bring out the best in his students rather than on his knowledge. [Note: Kelly, p. 190.]
He must also gently correct the erring with a view to their restoration to correct doctrine and correct practice. Thus they may escape the devil’s trap and be able to do God’s will again. [Note: Robertson, 4:622.]
". . . the three characteristics just named, ’gentle,’ ’able to teach,’ and ’forbearing,’ correspond respectively to the three elements in the task to be performed-’in meekness,’ ’instructing,’ and ’those in opposition’ . . ." [Note: Knight, p. 424.]
"If men will not be the servants of God they inevitably become the captives of the Devil. Man’s freedom is his freedom to choose his master." [Note: Hiebert, p. 80.]
"This remarkable and helpful section [2Ti 2:24-26] sets forth the duty of the Lord’s servant and the attitude with which he should conduct himself. The central focus of this duty is teaching and correcting those in opposition so that they may repent and learn the truth (2Ti 2:24-25). The Lord’s servant must seek to communicate this truth in such a way that opponents embrace it and abandon their error with proper remorse. God’s servant thus seeks to be the instrument through whose efforts God brings them to himself." [Note: Knight, p. 427.]
In this second chapter Paul compared the believer-minister to seven things: a son (2Ti 2:1), a soldier (2Ti 2:3), an athlete (2Ti 2:5), a farmer (2Ti 2:6), a laborer (2Ti 2:15), a vessel (2Ti 2:21), and a servant-slave (2Ti 2:24). [Note: See D. Edmond Hiebert, "Pauline Images of a Christian Leader," Bibliotheca Sacra 133:531 (July-September 1976):213-28.]